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Title : RIG VEDA 10.129. - background paper 

Author : Sati Shankar 

Keywords: nAsadiya, creation, manifestation, hymn, Rig Veda 


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ABSTRACT 

Current paper puts scattered translations of Rig Veda 10.129. by Grifith, Jamison, Geldner, Vivekanand, Krishnanand, Wilson ,Max 
Mueller, Wendy Doniger O'Flaherty and Raimundo Panikkar together along with associated basic information on its language . Each 
stanza has been separated as an unit with all the associated information. We hope it will provided a starting point to anyone willing to 
study the Hymn and to explore the possibilities and see the Light where darkness prevails. 


astitva DIN 2072000010 


ISSN 2454-602X 


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Rig Veda 10.129 

(a background paper) 


Sati Shankar 

satishankar@globalsynergetic.org 


In the opening paragraph of his JAOS article published in 1999, Joel P. Brereton wrote, "The appeal of RV 10.129 is immediate and strong: its 
narrative is engagingly obscure; its aims tantalizingly opaque. And, especially for contemporary readers, its concluding uncertainty about the 
origins of things is disturbingly familiar. Aside from its human and contemporary appeal, it also stands as a critical text in reconstructions of Indian 
cultural history. "The hymn has been extensively studies as bibliography in the paper and that referred to suggests. However how much has it been 
understood becomes instantly clear if we have a look at the title assigned to this Hymn in majority of cased and the meaning assigned to the very 
first few words, being " sat" and "asat". Naming the Hymn as "Creation hymn" is clearly misleading, as it seems that the interpreters were unable 
to put aside their mental tilt toward "creationist version of thought of Christian tradition" and the meaning assigned to sat and asat as that which 
"exists" and "does not exists" is misleading too. 

This ignites a strong interest in correct rendering of the Hymn once again as even if it has been studied extensively under Roth's framework which 
subsequently let to politico- philological analysis ignoring , knowingly and unknowingly, the very "core" of the Hymn. In any case we take the 
methodological stand point of Ananda Coomaraswamy , though written some seven decades ago but still stands true. He points; 

“Existing translations of Vedic texts , however etymologically “accurate” are too often unintelligible or unconvincing, sometimes admittedly 
unintelligible to the translator himself Neither the Sacred Books of the East nor for example such translations of the Upanishads as those by 
R.E.Hume or those ofMitra, Roer, and Cowell, recently reprinted, even approach the standards set by such works as Thomas Taylor’s version of 
the Enneads of Plotinus, or Friedlander’s of Maimonides’ Guide for the Perplexed. " 

"Translators of the Vedas do not seem to have possessed any previous knowledge of metaphysics, but rather to have gained their first and only 
notion of ontology from Sanskrit sources. " 

Further he hits with the following words: 


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“What right have Sanskritists to confine their labors to the solution of linguistic problems; is it fear that precludes their wrestling with the 
ideology of the texts they undertake?” Our scholarship is too little humane..." 


Current paper puts scattered translations of Rig Veda 10.129. by Grifith, Jamison, Geldner, Vivekanand, Krishnanand, Wilson , Macdonell„Max 
Mueller, Wendy Doniger O'Flaherty, Basham and Raimundo Panikkar together along with associated basic information on its language . Each 
stanza has been seperated as an unit with all the associated information. We hope it will provided a starting point to anyone willing to study the 
Hymn and to explore the possibilities and see the Light where darkness prevails. 

References: 

1. Joel P. Brereton: Edifying Puzzlement: ?gveda 10. 129 and the Uses of Enigma, Journal of the American Oriental Society, Vol. 119, No. 2 (Apr. 
- Jun., 1999), pp. 248-260Published by: American Oriental Society. 

2. W. H. Maurer, "A Re-examination ofRgveda X.129, the Nasadiya Hymn," JIES 3 (1975): 210-37.For an extensive bibliography and review of 
scholarship on this hymn, in addition to a careful interpretation of it, 

3. W. D. O'Flaherty, The Rig Veda (Harmondsworth:Penguin Books, 1981), 25f.; 

d.Coomaraswamy Ananda K. : A New Approach to the Vedas: An Essay in Translation and Exegesis. ISBN 81-215-0630-1 (1994) 

originally published by Luzac & Co. London. [Introduction, p. vii] 

5. http://meluhha.com/newrv/ 


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RigVeda 10.129.01 


Samhita 

a. nasad asm no sad dsTt tadanim 

b. nasid rajo no vioma paro ydt 

c. kirn avarivah kuha kasya sarmann 

d. ambhah kirn dsTd gahanam gabhirdm 


Sasa-Patha 

na asat aslt = na u+_ sat aslt } tadanim 
na aslt rajah = na u+_ vyoma+ } parah yat 
kfm a avarlvar = kuha kasya sarman 
ambhah kfm aslt = gahanam } gabhlram 


Parse 


( 11 ) 

( 11 ) 

( 11 ) 

( 11 ) 


Aufrecht: 

nasad asm no sad aslt tadanim nasid rajo no vyo Ima paro yat 

kfm avarivah kuha kasya sarmann ambhah klm asld gahanam gabhlram 

Pada-Patha: 

na I asat I aslt I no iti I sat I aslt I tadanim I na I aslt I rajah I no iti I vi-oma I parah I yat I kim I a I avarivariti I kuha I kasya I sarman I ambhah I 
kim I aslt I gahanam I gabhlram 

Van Nooten & Holland (2nd ed.): 

na=sad asln no sad aslt tada=nlm na=sld rajo no v<I>oma paro yat 
kim avarivah kuha kasya sarmann ambhah kim asld gahanam gabhlram 

nAsadAsInno sadAsIttadAnlm I nAsIdrajo no vyomA paro yat I 
kimAvarlvaH kuhakasya sharmann I aMbhaH kimAsIdgahanaM gabhlram II 1 II 

nAsad = na + asat - non-existence; Asln - sitting; tadAnlm - then, at that time. nAsI drajo = na + Asld + rajas; rajas - atmosphere, air, 
firmament; vyoman - sky, air, ether, heaven. AvaraNa - cover; kuha - where? (MVD), a rogue, cheat; kuhA - fog, mist, kuhAvRuta - 
foggy;sharman - shelter, refuge; happiness, comfort, joy; ambhas - celestial waters; gahana - an abyss, depth, impenetrable darkness; 
gabhlram - not to be penetrated or investigated or explored; uninterrupted (time); deep sounding, hollow-toned. mRutyu - death; Aslda - 
come to; tarhi - at that time, then, if then, in that case, if so, because of that, so (therefore); AnAhaH - binding, swelling; Anila - 
proceeding from or produced by wind; svadhaya - according to one’s habit or pleasure, spontaneously, freely, willingly; tad - that; ekam - 
one. tasmAt - therefore, from that, on that account; anya - another, other than that, opposed to; para - supreme, highest, best or worst, 


astitva DIN 2072000010 


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previous or following; chanas - delight, satisfaction; to delight in, enjoy, be satisfied with.The literal meaning of the text tasmAddhAnyan 
na paraH kiM chanAsa" is perhaps 'Therefore, another none supreme, (so) why that delight?' The very question about delight implies that 
It was self-delighting, though there was none other It. Such Ananda born of the Self is the highest form of glory, which is why perhaps 
Vivekananda takes the meaning 'glory' . 

Interpretations: 

Griffith: 

THEN was not non-existent nor existent: 
there was no realm of air, no sky beyond it. 

What covered in, and where? and what gave shelter? 

Was water there, unfathomed depth of water? 

Jamison & Brereton: 

The non-existent did not exist, nor did the existent exist at that time. 

There existed neither the airy space nor heaven beyond. 

What moved back and forth? From where and in whose protection? 

Did water exist, a deep depth? 

Geldner: 

Weder Nichtsein noch Sein war damals; 
nicht war der Luftraum noch der Himmel dariiber. 

Was strich hin und her? Wo? In wessen Obhut? 

Was war das unergriindliche tiefe Wasser? 

A. A. Macdonell 

Non-being then existed not nor being: 

There was no air, nor sky that is beyond it. 

What was concealed? Wherein? In whose protection? 

And was there deep unfathomable water? 


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A. L. Basham 

Then even nothingness was not, nor existence. 

There was no air then, nor the heavens beyond it. 

What covered it? Where was it? In whose keeping? 

Was there then cosmic water, in depths unfathomed? 

Vivekananda: 

Existence was not then, nor non-existence, 

The world was not, the sky beyond was neither. 

What covered the mist? Of whom was that? 

What was in the depths of darkness thick? 

Krishnananda: 

Then even nothingness was not, nor existence, 

There was no air then, nor the heavens beyond it. 

What covered it? Where was it? In whose keeping 
Was there then cosmic water, in depths unfathomed? 

Wilson, HH: 

The non-existent was not, the existence was not; 

then the world was not, not the firmament, nor that which is above (the firmament). 
How could there be any investing envelope, and where? 

Of what (could there be) felicity? How (could there be) the deep unfathomable water? 

Max Mueller: 

There was then neither what is nor what is not, 
there was no sky, nor the heaven which is beyond. 

What covered? Where was it, and in whose shelter? 

Was the water the deep abyss (in which it lay)? 

Wendy Doniger O' Flaherty: 

There was neither non-existence nor existence then. 


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There was neither the realm of space nor the sky which is beyond. 
What stirred? Where? In whose protection? 

Was there water, bottlemlessly deep? 

Raimundo Panikkar: 

At first was neither Being nor Nonbeing. 

There was not air nor yet sky beyond. 

What was wrapping? Where? In whose protection? 

Was Water there, unfathomable deep? 


astitva DIN 2072000010 


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Rig-Veda 10.129.02 


Samhita 

a. nd mrtyur asld amrtam nd tarhi 

b. nd ratriya dhna aslt praketah 

c. anid avatam svadhaya tad ekam 

d. tasmad dhanyan nd parah kfm canasa 


Sasa-Patha 

na mrtyuh aslt = amrtam } na tarhi 
na ratryah = ahnah aslt } praketah 
anlt avatam = svadhaya } tat ekam 
tasmat ha anyat = na parah kfm } cana asa 


Parse 



(ID 

( 11 ) 

(ID 

(ID 


Aufrecht: 

na mrtyur asld amrtam na tarhi na ratrya ahna aslt praketah 

anid avatam svadhaya tad ekam tasmad dhanyan na parah kfm canasa 

Pada-Patha: 

na I mrtyuh I aslt I amrtam I na I tarhi I na I ratryah I ahnah I aslt I pra-ketah I anlt I avatam I svadhaya I tat I ekam I tasmat I ha I anyat I na I parah I kim 
I cana I asa 

Van Nooten & Holland (2nd ed.): 

na mrtyur asld amrtam na tarhi na ra=tr<i>ya ahna aslt praketah 
anid avatam svadhaya tad ekam tasmad dhanyan na parah kfm canasa 

na mRutyurAsIdamRutaM na tarhi I na rAtryA ahna AsItpraketaH I 
AnldavAtaM svadhayA tadekaM I tasmAddhAnyannaparaH ki~jchanAsa II 2 II 

mRutyu - death; Aslda - come to; tarhi - at that time, then, if then, in that case, if so, because of that, so (therefore);AnAhaH - binding, swelling; 
Anila - proceeding from or produced by wind; svadhaya - according to one's habit or pleasure, spontaneously, freely, willingly; tad - that; ekam - 
one.tasmAt - therefore, from that, on that account; anya - another, other than that, opposed to; para - supreme, highest, best or worst, previous or 
following; chanas - delight, satisfaction; to delight in, enjoy, be satisfied with. 


Interpretations: 


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Griffith: 

Death was not then, nor was there aught immortal: 
no sign was there, the day's and night's divider. 

That One Thing, breathless, breathed by its own nature: 
apart from it was nothing whatsoever. 

Jamison & Brereton: 

Death did not exist nor deathlessness then. 

There existed no sign of night nor of day. 

That One breathed without wind by its independent will. 

There existed nothing else beyond that. 

Geldner: 

Weder Tod noch Unsterblichkeit war damals; nicht gab es ein Anzeichen von Tag und Nacht. Es atmete nach seinem 
Eigengesetz ohne Windzug dieses Eine. Irgend ein Anderes als dieses war weiter nicht vorhanden. 

A. A. Macdonell: 

Death then existed not nor life immortal; 

Of neither night nor day was any token. 

By its inherent force the One breathed windless: 

No other thing than that beyond existed. 

A. L. Basham 

Then there were neither death nor immortality, 
nor was there then the torch of night and day. 

The One breathed windlessly and self-sustaining. 

There was that One then, and there was no other. 

Vivekananda: 

Death was not then, nor immortality, 

The night was neither separate from day, 


astitva DIN 2072000010 


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But motionless did That vibrate 

Alone, with Its own glory one — Beyond That nothing did exist. 

Krishnananda: 

Then there was neither death nor immortality 
nor was there then the torch of night and day. 

The One breathed windlessly and self-sustaining. 

There was that One then, and there was no other. 

Wilson, HH: 

Death was not nor at that period immortality, 
there was no indication of day or night; 

That One unbreathed upon breathed of his own strength, 
other than That there was nothing whatever. 

Max Mueller: 

There was no death, hence was there nothing immortal. 

There was no light (distinction) between night and day. 

That One breathed by itself without breath, 
other than it there has been nothing. 

Wendy Doniger O'Flaherty 

There was neither death nor immortality then. 

There was no distinguishing sign of night nor of day. 

That one breathed, windless, by its own impulse. 

Other than that there was nothing beyond. 

Raimundo Panikkar 

There was no death then, nor yet deathlessness; 
of night or day there was not any sign. 

The One breathed without breath by its own impulse. 

Other than that was nothing at all. 


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Samhita 

a. tama asit tamasa gulham agre 

b. apraketam salilam sarvam a idam 

c. tuchyenabhu apihitam yad asit 

d. tapasas tan mahinajayataikam 

Pada-Patha: 

tamah I asit I tamasa I gulham I agre I apra-ketam I salilam I sarvam I ah I idam I tucchyena I abhu I api-hitam I yat I asit I tapasah I tat I mahina I 
ajayata I ekam 

Van Nooten & Holland (2nd ed.): 

tama asit tamasa gulham agre <a>praketam salilam sarvam a idam 
tuchyenabh<u> apihitam yad a=slt tapasas tan mah ina=j ayatai kam 


Rig-Veda 10.129.03 

Sasa-Patha Parse 

tamah asit = tamasa gulham agre-_ ^ - 
apraketam = salilam sarvam ah idam — w— 

tuchyena abhu = apihitam } yat asit 

tapasah tat = mahina ajayata ekam ^ — 


— w uuv 


( 11 ) 

( 12 ) 

(ID 

(ID 


tama AsIttamasA gUhLamagre praketaM I salilaM sarvamAidam I 
tuchChenAbhvapihitaM yadAsIt I tamasastanmahinA jAyataikam II 3 II 


The literal meaning is perhsps 'Darkness (tama) lay in darkness (tamasa) hidden (guha) at first (agre), (or so) it appeared (praketa).' All the four 
interpretations covey same meaning. 'salilaM' means 'water', 'sarvamAidam' is 'all, everywhere'. The interpretations correspond to each other. 
tuchCha=void, empty, abhva=immense, monstrous, pihita=covcred, concealed; Max Muellertakes 'tuch' for 'germ, offspring, children' and 
'tuchCha' for 'husk'.'tapasa' is 'heat' and 'stan' as 'crackle (as of fire)' corroborates it; 'mahina' means 'sovereignty, dominion' and 'mahina' is 'earth- 
ruler'; 'j Ayate' is 'born of and 'aikam' is 'the One'. Thus, the personal god, the 'earth-ruler' was born of It by its own heat of 'tapas' caused by the 
earlier 'vibration' in verse 2. 


Interpretations: 

Griffith: 

Darkness there was: at first concealed in darknew 
this All was indiscriminated chaos. 

All that existed then was void and form less: 


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by the great power of Warmth was born that Unit. 


Jamison & Brereton: 

Darkness existed, hidden by darkness, in the beginning. 

All this was a signless ocean. 

What existed as a thing coming into being, 

concealed by emptiness— that One was born by the power of heat. 

Geldner: 

Im Anfang war Finsternis in Finsternis versteckt; 
all dieses war unkenntliche Flut. Das Lebenskraftige, 
das von der Leere eingeschlossen war, 

das Eine wurde durch die Macht seines heissen Dranges geboren. 

A. A. Macdonell 

Darkness there was at first by darkness hidden; 

Without distinctive marks, this all was water. 

That which, becoming, by the void was covered, 

That One by force of heat came into being. 

A. L. Basham 

At first there was only darkness wrapped in darkness. 

All this was only unillumined water. 

That One which came to be, enclosed in nothing, 
arose at last, born of the power of heat. 

Vivekananda: 

At first in darkness hidden darkness lay, 

Undistinguished as one mass of water, 

Then That which lay in void thus covered 
A glory did put forth by Tapah! 


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Krishnananda: 

At first there was only darkness wrapped in darkness. 

All this was only unillumined water. 

That One which came to be, enclosed in nothing, 
arose at last, born of the power of heat. 

Wilson, HH: 

There was darkness covered by darkness in the beginning, 
all this (world) undistinguishable water; 

that empty united (world) which was covered by a mere nothing, 
was produced through the power of austerity. 

Max Mueller: 

Darkness there was, in the beginning; 
all this was a sea without ligh 
the germ that lay covered by the husk, 
that One was born by the power of heat (tapas). 

Wendy Doniger O'Flaherty 

Darkness was hidden by darkness in the beginning; 
with no distinguishing sign, all this was water. 

The life force that was covered with emptiness, 
that one arose through the power of heat. 

Raimundo Panikkar 

Darkness was there, all wrapped around by darkness, 
and all was Water indiscriminate, Then 
that which was hidden by Void, that One, emerging, 
stirring, through power of Ardor, came to be.t; 


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Rig-Veda 10.129.04 


Samhita 

a. kamas tad agre sdm avartatadhi 

b. manaso ret ah prathamam ydd asit 

c. satd bandhum asati nir avindan 

d. hrdi pratisya kavayo manlsa 


Sasa-Patha 

kamah tat agre-_ = sam avartata adhi 
manasah retah = prathamam } yat asit 
satah bandhum = asati nih } avindan 
hrdi pratisya+ = kavayah } manlsa 


Parse 


(ID 

- (ID 



Aufrecht: 

kamas tad agre sam avartatadhi manaso retah prathamam yad asit 
sato bandhum asati nir avindan hrdi prattsya kavayo manlsa 

Pada-Patha: 

kamah I tat I agre I sam I avartata I adhi I manasah I retah I prathamam I yat I asit I satah I bandhum I asati I nih I avindan I hrdi I pratisya I kavayah I 
manlsa 

Van Nooten & Holland (2nd ed.): 

kamas tad agre sam avartatadhi manaso. ftah prathamam yad asit 
sato bandhum asati nir avindan hrdi pratisya kavayo manlsa 

kAmastadagre samavartatAdhi I manaso retaH prathamaM yadAsIt Isato bandhumasati 
niravindanna I hRudi pratlShyA kavayo manIShA II 4 II 

kama= wish; as=is; ta=to you; agrc=forward; samvart=covcr(I have taken it as “bless”); at=much; adhi=upon; m an as=pcople/m unkind; 
reta=seed(here it means continuance of the race); prathama?=foremost; yad=that; asit=cxist 

Interpretations: 

Griffith: 

Thereafter rose Desire in the beginning, 

Desire, the primal seed and germ of Spirit. 


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Sages who searched with their heart's 

thought discovered the existent's kinship in the non-existent. 

Jamison & Brereton: 

Then, in the beginning, from thought there evolved desire, 
which existed as the primal semen. 

Searching in their hearts through inspired thought, 

poets found the connection of the existent in the non-existent. 

Geldner: 

iiber dieses kam am Anfang das Liebesverlangen, 
was des Denkens erster Same war. 

- Im Herzen forschend machten die Weisen durch 
Nachdenken das Band des Seins im Nichtsein ausfindig. 

A. A. Macdonell 

Desire entered the One in the beginning: 

It was the earliest seed, of thought the product. 

The sages searching in their hearts with wisdom. 

Found out the bond of being in non-being. 

A. L. Basham 

In the beginning desire descended on it - 
that was the primal seed, born of the mind. 

The sages who have searched their hearts with wisdom 
know that which is, is kin to that which is not. 

Vivekananda: 

First desire rose, the primal seed of mind, 

(The sages have seen all this in their 
heartsSifting existence from non-existence.) 

Its rays above, below and sideways spread. 


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Krishnananda: 

In the beginning desire descended on it - 
that was the primal seed, born of the mind. 

The sages who have searched their hearts with wisdom 
know that which is is kin to that which is not 

Wilson, HH: 

In the beginning there was desire, 
which was the first seed of mind; 

sages having meditated in their hearts have discovered by their wisdom, 
the connexion of the existent with the non-existent. 

Max Mueller: 

Love overcame it in the beginning, 
which was the seed springing from mind.poets 
having searched in their heart found by wisdom, 
the bond of what is in and what is not. 

Wendy Doniger O'Flaherty 

Desire came upon that one in the beginning; 
that was the first seed of mind. 

Poets seeking in their heart with wisdom found 
the bond of existence in non-existence. 

Raimundo Panikkar 

In the beginning Love arose, 
which was primal germ cell of mind.The Seers, 
searching in their hearts with wisdom, 
discovered the connection of Being in Nonbeing 


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Rig-Veda 10.129.05 


Samhita Sasa-Patha Parse 

a. tirascino vitato rasmir esam tirascmah = vitatah rasiruh esam >-> 

b. adhah svid asT3d upari svid asf3t adhah svit aslt = upari } svit aslt ^ — w 

c. retodha asan mahimana asan retodhah asan = mahimanah asan ^ 

d. svadha avastat prayatih parastat svadha avastat = prayatih } parastat ww v>— 




w 


(11) 

(ID 

(ID 

(11) 


Aufrecht: 

tirascino vitato rasmir esam adhah svid asT3d upari svid as!3t 
retodha asan mahimana asan svadha avastat prayatih parastat 

Pada-Patha: 

tirasclnah I vi-tatah I rasmih I esam I adhah I svit I as!3t I upari I svit I as!3t I retah-dhah I asan I mahimanah I asan I svadha I avastat I pra- 
yatih I parastat 

Van Nooten & Holland (2nd ed.): 

tirascino vitato rasmir esam adhah svid asT3d upari svid as!3t 
retodha asan mahimana asan svadha avastat prayatih parastat 

tirashchlno vitato rashmireShAmadhaH I svidAsI duparisvidAsI IretodhA AsanmahimAn Asanna 
I svadho avast At prayatiH parastAt II 5 II 

tiras - across, apart; vitata - spreading, extending; rashmi - a string or cord, a beam or ray of light; and 'reSha' is 'to howl, yell'; adhas - 
there, in that (remote) place'; svid - whether, or; upari - upward; Aslt - it was'.My thoughts: 'tiras' is 'across, apart', 'vitata' is 'spreading, 
extending', 'rashmi' is 'a string or cord, a beam or ray of light' and 'reSha' is 'to howl, yell'. As the rays of 'kAma' spread in all 
directions, further creation happened by insemination, signifying the advent of duality. 


Interpretations: 


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Griffith: 

Transversely was their severing line extended: 
what was above it then, and what below it? 

There were begetters, there were mighty forces, 
free action here and energy up yonder 

Jamison & Brereton: 

Their cord was stretched across: Did something exist below it? 

Did something exist above? There existed placers of semen and there existed greatnesses. 
There was independent will below, offering above. 

Geldner: 

Quer hindurch ward ihre Richtschnur gespannt, 

Gab es denn ein Unten, gab es denn ein Oben? 

Es waren Besamer, es waren Ausdehnungskrafte da. 

Unterhalb war der Trieb, oberhalb die Gewahrang. 

A. A. Macdonell 

5. Their ray extended light across the darkness: 

But was the One above or was it under? 

Creative force was there, and fertile power: 

Below was energy, above was impulse 

A. L. Basham 

And they have stretched their cord across the void, 
and know what was above, and what below. 

Seminal powers made fertile mighty forces. 

Below was strength, and over it was impulse. 

Vivekananda: 

Creative then became the glory, 

With self-sustaining principle below. 


astitva DIN 2072000010 


ISSN 2454-602X 


http:// www.astitva.info / 




And Creative Energy above. 


Krishnananda: 

And they have stretched their cord across the void, 
and know what was above, and what below. 

Seminal powers made fertile mighty forces. 

Below was strength, and over it was impulse. 

Wilson, HH: 

Their ray was stretched out, 
whether across, or below, 
or above;(some) were 
shedders of seed, (others) were mighty; 
food was inferior, the eater was superior. 

Max Mueller: 

Their ray which was stretched across, 
was it below or was it above? 

There were seed bearers, there were powers, 
self-power below, and will above. 

Wendy Doniger O' Flaherty 

Their cord was extended across. 

Was there below? Was there above? 

There were seed-placers; there were powers. 

There was impulse beneath; there was giving-forth above. 

Raimundo Panikkar 

A crosswise line cut Being from Nonbeing. 

What was described above it, what below?Bearers of seed there were and mighty forces, 
thrust from below and forward move above. 


astitva DIN 2072000010 


ISSN 2454-602X 


http:// www.astitva.info / 




Rig-Veda 10.129.06 


Samhita 

a. ko addha veda kd ihd prd vocat 

b. kilt a ajata kuta iyam visrstih 

c. arvag dev a asya visarjanena 

d. atha ko veda ydta ababhuva 


Sasa-Patha 

kah addha veda = kah iha } pra vocat 
kutah ajata = kutah iyam visrstih 
arvak devah = asya visarjanena 
atha+ kah veda = yatah ababhuva 


Parse 



Aufrecht: 

ko addha veda ka iha pra vocat kuta ajata kuta iyam visrstih 
arvag deva asya visarjanenatha ko veda yata ababhuva 

Pada-Patha: 

kah I addha I veda I kah I iha I pra I vocat I kutah I ajata I kutah I iyam I vi-srstih I arvak I devah I asya I vi-sarjanena I atha I kah I veda I yatah I 
ababhuva 

Van Nooten & Holland (2nd ed.): 

ko addha veda ka iha pra vocat kuta ajata kuta iyam visrstih 
arva=g deva=asya visarjanen<a> <a>tha ko veda yata ababhu=va 

sko addhA veda ka iha pravochat I kut AjAtA kut iyaM visRuShTiH larvAgdevA asya 
visarjanAya I athA ko veda yata AbabhUva II 6 II 

addhA - certainly, truly, manifestly; pravacha - declare, announce, expose; AjAta - born;visRuShTi - creation, production (secondary 
creation in Puranas); arvAk - behind in time or space; devaH - gods, the Devas; visarjana - creating (RV), sending forth, dismissal; 

Interpretations: 

Griffith: 

Who verily knows and who can here declare it, 
whence it was born and whence comes this creation? 


astitva DIN 2072000010 


ISSN 2454-602X 


http:// www.astitva.info / 


TheGods are later than this world's production. 

Who knows then whence it first came into being? 

Jamison & Brereton: 

Who really knows? Who shall here proclaim it? 

—from where was it bom, from where this creation? 

The gods are on this side of the creation of this (world) 

So then who does know from where it came to be? 

Geldner: 

Wer weiss es gewiss, wer kann es hier verkiinden, 
woher sie entstanden, woher diese Schopfung kam? 

Die Gotter kamen erst nachher durch die Schopfung dieser Welt. 

Wer weiss es dann, woraus sie sich entwickelt hat? 

A. A. Macdonell 

6. Who knows for certain? Who shall here declare it? 

Whence was it born, and whence came this creation? 

The gods were born after this world's creation: 

Then who can know from whence it has arisen? 

A. L. Basham 

But, after all, who knows, and who can say 
whence it all came, and how creation happened? 

The gods themselves are later than creation, 
so who knows truly whence it has arisen? 

Yivekananda: 

Who knew the way? Who there declaredWhence this arose? Projection 
whence?For after this projection came the gods. 

Who therefore knew indeed, came out this 
whence? 


astitva DIN 2072000010 


ISSN 2454-602X 


http:// www.astitva.info / 




Krishnananda: 

But, after all, who knows, and who can say Whence it all came, 

and how creation happened? 

the gods themselves are later than creation, 

so who knows truly whence it has arisen? 

Wilson, HH: 

Who really knows? 

Who in this world may declare it! whence was this creation, 
whence was it engendered? 

The gods (were) subsequent to the (world's) creation;so who knows whence it arose? 

Max Mueller: 

Who then knows, who has declared it here, 
from whence was bom this Creation? 

The gods came later than this creation, 
who then knows whence it arose? 

Wendy Doniger O' Flaherty 

Who really knows? Who will here proclaim it? 

Whence was it produced? Whence is this creation? 

The gods came afterwards, with the creation of this universe. 

Who then knows whence it has arisen? 


Raimundo Panikkar 

Who really knows? Who can presume to tell it? 

Whence was it born? Whence 

issued this creation?Even the Gods came after its emergence. 
Then who can tell from whence it came to be? 


astitva DIN 2072000010 


ISSN 2454-602X 


http:// www.astitva.info / 




Rig-Veda 10.129.07 


Samhita 

a. iyam visrstir yata ababhuva 

b. yddi vd dadhe yddi vd na 

c. yd asyadhyaksah parame vwman 

d. so ahga veda yddi vd na veda 


Sasa-Patha 

iyam vfsrstih = yatah ababhuva 

yadi va dadhe-_ yadi va na 

yah asya adhyaksah = parame?_ } vyoman 

sah anga veda = yadi va } na veda 


Parse 


v _/ kjkj ( 11 ) 



W W W w w (11) 


Aufrecht: 

iyam visrstir yata ababhuva yadi va dadhe yadi va na 
yo asyadhyaksah parame vyo Iman so anga veda yadi va na veda 

Pada-Patha: 

iyam I vi-srstih I yatah I ababhuva I yadi I va I dadhe I yadi I va I na I yah I asya I adhi-aksah I parame I vi-oman I sah I ahga I veda I yadi I va I 
na I veda 

Van Nooten & Holland (2nd ed.): 

iyam visrstir yata ababhuva yadi va dadhe yadi va na 
yo asya=dhyaksah parame v<i>oman so anga veda yadi va na veda 

iyaM visRuShTiryata AbabhUva I yadi vA dadhe yadi vA na lyo asyAdhyakShaH parame 
vyomann I so aMga veda yadi vA na veda II 7 II 

dadha - preserve, maintain, uphold; adhyakSha - exercising supervision, superintendent; vyoman - space, sky, ether, heaven; aMga/anga - 
well, indeed! veda - knows 

Interpretations: 

Griffith: 

He, the first origin of this creation, 
whether he formed it all or did not form it, 


astitva DIN 2072000010 


ISSN 2454-602X 


http:// www.astitva.info / 


Whose eye controls this world in highest heaven, 
he verily knows it, or perhaps he knows not. 

Jamison & Brereton: 

This creation— from where it came to be, 
if it was produced or if not— he who is the overseer of this 
(world) in the furthest heaven, he surely knows. 

Or if he does not know ...? 

Geldner: 

Woraus diese Schopfung sich entwickelt hat, 
ob er sie gemacht hat oder nicht - der der Aufseher dieser 
Welt im hochsten Himmel ist, der allein weiss es, 
es sei denn, dass auch er es nicht weiss. 

A. A. Macdonell 

7. None knoweth whence creation has arisen; 

And whether he has or has not produced it; 

He who surveys it in the highest heaven. 

He only knows, or haply he may know not. 

A. L. Basham 

Whence all creation had its origin, 
he, whether he fashioned it or whether he did not, 
he, who surveys it all from highest heaven, 
he knows - or maybe even he does not know. 

Yivekananda: 

This projection whence arose, 

Whether held or whether not, He the ruler in the 
supreme sky, of this He, O Sharman! knows, 
or knows not He perchance! 


astitva DIN 2072000010 


ISSN 2454-602X 


http:// www.astitva.info / 




Krishnananda: 

Whence all creation had its origin, he, 
whether he fashioned it or whether he did 
not, he, who surveys it all from highest heaven, 
he knows - or maybe even he does not know. 

Wilson, HH: 

He from whom this creation arose, 
he may uphold it, or he may not (no one else 
can); he who is superintendent in the highest heaven, 
he assuredly knows, or if he knows not (no one else does). 

Max Mueller: 

He from whom this creation arose, 
whether he made it or did not make it, the 
highest seer in the highest heaven, 
he forsooth knows, or does even he not know? 

Wendy Doniger O' Flaherty 

Whence this creation has arisen - perhaps it formed itself, 
or perhaps it did not - the one who looks down on it, 
in the highest heaven, 

only he knows - or perhaps he does not know. 

Raimundo Panikkar 

That out of which creation has arisen, 
whether it held it firm or it did not, He 
who surveys it in the highest heaven, 

He surely knows - or maybe He does not ! 


astitva DIN 2072000010 


ISSN 2454-602X 


http:// www.astitva.info /